Selected quad for the lemma: life_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
life_n	believe_v	jesus_n	lord_n	8,211	5	3.8236	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85829	A mistake, or misconstruction, removed. (Whereby little difference is pretended to have been acknowledged between the Antinomians and us.) And, Free grace, as it is held forth in Gods Word, as wel by the prophets in the Old Testament, as by the apostles and Christ himself in the New, shewed to be other then is by the Antinomian party in these times maintained. In way of answer to some passages in a treatise of Mr. John Saltmarsh, concerning that subject. / By Thomas Gataker, B. of Divinity and pastor of Rotherhith.	Gataker, Thomas, 1574-1654.	1646 (1646)	Wing G323; Thomason E333_22; ESTC R200760	44,396	50

with x Heb. 11.6 the Apostle he acknowledge that y Pag. 25. without faith it is impossible to please God yet neyther is that reqired as a condition to make Christ ours for z Pag. 189. Christ is ours saith he without faith Now consider we in the next place what manner of preaching our Saviour Christs was that collating the Gospel by this man described with the Gospel that Christ preached we may see how wel they sort and sute the one with the other a Matth. 3.13 I came saith our Saviour to call sinners to repentance and b Luke 13.3 5. Vnlesse ye repent u Esay 55.1 ye shal all perish and c Matth. 18.3 Verily I say unto you Vnles ye be converted and become like children ye shall not enter into the Kingdome of Heaven And d Matth. 16 23. If a man wil come after me let him deny himself and take up his cros and folow me And e Luke 14.26 If any man come to me and hate not his Father and Mother and Wife and Children and Brethren and Sisters yea and his own life also he cannot be my Disciple And f Luke 14.33 Whosoever he be of you that forsakes not all that he hath he can not be my Disciple Here is no such short work as Mr. S. makes of it Here are conditions you see reqired and those not of faith alone but of repentance and humiliation and self-deniall and conversion and renouncing of all g Proposito saltem tenus Adrian qoalib 10. Qantum ad affectum licet non qantum ad effectum Ludolf de vit Christ in disposition and purpose at least But compare we now his new model with these and the like passages of our Saviour and see how they agree whether the Gospel that he describes and the Gospel that Christ taught the free grace that Christ taught if at least he taught any and free grace as this man fancies it be one and the same and whether grace and Gospel come neerer to Christs way that that he gives out or that that he girds at Or if you please cast we our eye back to his former comparison and consider whether it may not as wel be applied to our Saviour himself and his preaching as to them and theirs whom he would fasten it upon going no further then he did For may not a man building on Mr. S. his grounds and speaking in his langvage say of our Saviour that he made a shew indeed of filling out his Wine freely when h Matth. 11.28 he called upon all that travelled and were heavy laden to come to him with promise to refresh them but he hath heated it so with conditions and qalification of believing and repenting and humiliation and conversion and self-deniall and renunciation of all that men could not drink of it without scalding their mouths and it was no marvel therefore that the young man i Matth. 19.22 went so heavy away from him Nor do I wonder now so much that Mr. Eaton in whose steps this man treads should make Christ a legal teacher and what should it greiv any servant of his to have that name given him that is given his Master either before him or with him k Jo. Eaton Honey-comb c. 5. p. 84. Christs Sermons saith he as the Prophets saith Mr. S. for the most part run all upon the perfect doctrine and works of the Law relating withall some of the above-mentioned passages And if such as this be no Gospel preaching nor such as wil stand with free grace then undoubtedly our Saviour never preached either Gospel or free grace If any shal object as this Autor doth that l Pag. 103. Christ tels you in few words and his Apostle in as few As Moses lift up the Serpent in the wildernes so the Son of man must be lift up that whosoever believes on him should have life m John 3.14 15 it should be John 6. and Paul tels you n Rom. 10.6 7 8 9 c. If thou shalt confesse with thy mouth the Lord Jesus and shalt believe in thine heart that God raised him from the ded thou shalt be saved The answet is easie Our Saviour Christ in his preaching cannot cros or contradict himself what he said in this latter place doth wel concur and consist with what he said in the former He propoundeth faith and mentioneth it only there not as if he reqired nothing els but faith of his followers or of those that shal have share in the salvation by him purchased for there is no exclusive in the text nor are his words les peremptory in those other passages then in this and altho o Rom. 3.28 unto justification nothing but faith is reqired because faith hath a peculiar office in that work that no other grace hath yet there is more then faith reqired unto salvation nor was it needful that Christ should every where name whatsoever he reqired and sufficient it was for him sometime to name faith onely for that the faith which he there nameth and reqireth is such as without those other reqisites joyned with it cannot be sound and sincere As for the Apostles of Christ what the subject matter of their Sermons was and what method and manner of preaching they used how exactly treading in their Masters steps as himself did in the steps of John his forerunner how dissonant from that that this Autor propounds and commends how consonant to that he thus girds at and traduceth as a legall and no Gospel-like way wil plainly appear if we shall but briefly consider what John Baptist began with our Saviour himself seconded him in gave in charge to his Apostles and they constantly observed from the first to the last wherein we shal have a short breviari of the whole Gospel as in Scripture it is described John we know began with preaching of pardon of sin and salvation upon condition of faith and repentance and newnes of life For he called upon them to p Matth 3.2 repent and to q verse 8. bring forth fruits beseeming repentance that is whereby the sincerity of their repentance might appear and be approoved withall telling them that for satisfaction to be made unto Gods justice for their sins they were to believe on Christ to rest and rely on him as r John 1.29 the Lambe of God who by his sufferings did take away their sins for s Acts 19.4 so the Apostle Paul tels us he preached and this Autor therefore spake not so exactly or warily in another Treatise of his where he saith that * Smoke in the Temple p. 66. John preached repentance Jesus Christ faith and repentance as if John had not preached as wel faith as repentance which the Apostle saith he did Now as our Saviour in his first Sermon went the very same way that John did He began to preach saying Å¿ Matth. 4.17 Repent saith one

theirs as also those i John 2.23 24. who tho they are said to believ in Christ yet Christ himself would not trust them and those vain k James 2.14 18 20. ones James speakes of that had a fruitles and baren faith Nor were this to aske the master of the feast whether his dainties were meer delusions or to make our blessed Saviour for he I suppose is the feast master he meaneth a sorcerer but to enqire whether we our selves have not been deluded when in some night vision such as the enthusiasts of our times too much hanker after we have with l Luciani Micyllus in Somnio sive Gallo Lucians sowter dreamed of a great feast and of such his dainties and of communion with him in them when as all hath been nothing but m Esay 29.7 8. a nightly delusion They did not qestion the truth of God that sought for wisdome whereby to discern between Gods messages brought by his Prophets and those n Jer. 23.25 26. dreamers dotages who yet pretended to be sent by God as wel as the best and would not stick to demand of Gods Prophets o 1 Kings 21.24 when the Spirit of God went from themselves to speak unto them Nor did the Apostle Paul when he called upon the Corinthians to p 2 Cor. 13.5 try their faith nor the Apostle John when he called on the faithful to q 1 John 4.1 try the Spirits whether they were of God or no thereby incite them to qestion Christ the foundation of faith or to qestion Gods Spirit the worker of it but to be wise and wary in discerning between truth and falshood between sound and unsound between faith wel grounded and deceitful fancies and groundles presumptions between teachers delivering the doctrine of life and grace according to the word and such as warping from that rule yet pretended to have the Spirit Tru it is indeed that mans weaknes in the apprehension of the work of Gods Spirit in him may make the truly godly without ground or good cause sometime to qestion the truth of it in them but there is no ground or just cause for any thence to infer that no man ought to qestion whether he believe or no or whether his faith be tru or no. every one otherwise should be bound to presume that he doth beleev and that his faith is tru faith For not to insist on that which we lately touched on that when the Apostle called upon some to try their faith he presumed that some such faith there was as would not go for currant but would proov r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unsound when it came to the touch or the test and when he useth more then once that discriminating term of ſ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 1.5 2 Tim. 1.5 faith not counterfeit or unfained he implies therein that there may be counterfeits and there are indeed not a few as of Christianity so of faith Not to insist hereon I say this Autor himself acknowledgeth that t Pag. 9. there may be a kind of faith as in them that believed in the parable and in time of temptation fell away and yet not in the power of Christ nor in the life of the Spirit and that u Pag. 8. such faith tho a ded faith may go far in resemblance carying the image of something like the new man and whether think we then is such faith to be questioned or no or wil this Autor say that for those that have such a faith to call their own faith in qestion is to qestion Christ himself But indeed according to this Autors ground there is no need for any man to qestion what manner of faith his faith is since that without any such ado whatsoever his faith be he may have interest in Christ For saith he 10. x Page 30. For the way of comming by a right or purchasing an interest in this righteousnes or salvation wrought by Christ it is held forth without price or works onely for taking and receiving and believing on all being wrought to our hands so as this is as good a ground for one to believ on as another without exception y Pag. 153. the covenant being such as was established with Noah Gen. 9.11 nothing reqired on mans part and z Pag. 30. this being a Scripture way he would upon these principles leav a soul Where to set aside his terms of purchase and price as if ought in that kind were by any of us attributed to faith or repentance or any work of ours and yet herein he contradicteth himself when he telleth us one while that salvation is held out a Pag. 24 30. freely by the Prophet Esay in that phrase without price and yet an another while that b Pag. 167. all the ministery of the Prophets did run in this strain as if Gods love were to be had in way of purchase by duty and doing Nor to resume again what hath been formerly said of believing and receiving another manner of matter then this man makes of them And that the like may be charged on him to that he chargeth upon the Legalists to wit c Pag. 29. propounding to men the promises of the Gospel with such conditions of repentance d Pag. 19.21 27 and sorrow for sin c. which because they are things that they e Page 27. can not do f Pag. 29. in steed of drawing a soul unto Christ put it further of from him for may it not as wel be objected to him as it is by him to them that he professeth indeed to make an offer of free grace and free promises but he propounds them so clogged with conditions of receiving and taking believing on that these being such as men are not able to do of themselvs g Ibid. they dare not medale with them until they be prepared by Christ Unles this Autor can or dare say that men may and can believ on Christ tho they cannot repent of their sins or be sorry for them and that the one is an easier work then the other or is not of h Ephes 2.8 Gods gift and i Phil. 1.29 a work of grace as wel as k Acts 5.31 11 18. the other But not to insist on these things If there be as good ground for any one without exception to believ as another that is as he defines faith to perswade himself that Christ loves him and he hath a share in the salvation purchased by him why did not Peter exhort Simon the sorcerer to perswade himself so but bad him l Acts 8.22 23 repent and pray for pardon yea why doth he himself make distinction of persons saying d Pag. 57. I speak now to the weak and wounded believers for sins not to the carnall and unregenerate in sin Yea if the Covenant of the Gospel that is of life and salvation by Christ be

matter as may give fuller satisfaction then they are as yet able to attain Nor is this a Page 29. to place them on the bottome of their own righteousnes as he injuriously chargeth it b Page 28. like the botome or point of a top as he is pleased to resemble it as if this were that which they perswaded men to rest on as that whereby the guilt of their sins were discharged and Gods justice satisfied which yet according to this mans principles was done in the the times of the old Testament when by such means as these Gods favour and pardon of sin was c Pag. 167. purchased as with a price but to give them assurance by d Rom. 8.23 the first fruits of the spirit bestowed on them and begun in them which the holy Ghost is pleased to call e 2 Cor. 1.12 5.5 Ephes 4.14 Gods earnests and the Seal of our redemption that they are of the number of those that have interest in Christ f Ephes 5.30 2 Cor. 1.22 by whom as freedom from Hel and the gvilt of sin so Heaven and happines is purchased for them But this wary man g Pag. 29. Dares not take this way for that is to take the disease for the Physitian and to give men no oyntment but blood of their own wound to heal them And so belike John did when he went this way to work as before was shewed h Ibid. Nor would be take that other way which many do that are of this legall strain too as to apply promises to them first which many times in steed of drawing the soul to Christ puts it further of bringing some conditions which the soul qestioning in themselves dares not meddle with before it be prepared by Christ and his freenes He might have said which mans corrupt and carnall heart until it be wrought upon by Gods Spirit and prepared by Christ who is said to i Acts 4.26 give as wel repentance as remission of sins yea first repentance and then remission of sins k Acts 5.21 to Israel and to bles them as wel by turning them away from their iniqities as by discharging them of the gvilt thereof is very loth to condescend unto and we therefore have invented a readier way and a shorter cut for them without all that ado But let them carry men on along so long as they please in a fools paradise unles the conditions that Gods Prophets for there is no new way to Heaven now but the same that ever was and Christs Apostles propound to all that look for salvation by Christ be performed there is little hope for any man to attain life eternall unles some other way can be discovered that the Word of God hath not But you see the man is humorous and very hard to please by any way that these Legall Teachers take tho never so consonant to Scripture And therefore altho that Peter when l Page 36. They in the Acts after he had laid open their sin of shadding the blood of Christ were prickt to the heart for it and being inwardly troubled and wounded said Men and brethren what shall we do m Acts 2.37 38 Exhorted them to repent yet these Legal Preachers when they take the like cours n Page 39. They run saith this Autor to the Law in their dealing with such souls for their thorow humiliation as they say or pretend for such sinister ends as before you heard and not to the Gospel and faith in Jesus Christ and who ever severs these and so o Ibid. bring fier and not water to quench them but kindle them the more and setting the everlasting burnings of the Law before their souls put them all into a spirituall flame and vexation And that he may not pretend that this is spoken but by way of supposition if they do so and so which yet the whole drift of his discours wil easily unmaske he telleth us a litle after in expresse terms that p Page 40. The Divinity of some former ages to these present times he knows it hath made up all their receipts for distempered souls of so much Law and so much Gospel and usually but a grain or dram of Gospel to a pound of Law not being cleer enough in judgement to unmingle things that Antichrist hath confounded and put together as the two Testaments and two Covenants and not rightly discerning Christs manner or way of preaching and the Apostles both in their holding out Law and Gospel Who belike then q Honey-comb c 7. p. 137. making a miscelan and mixture of the Law and the Gospel as Mr. Eaton saith of these Legalists preached neither good Law nor good Gospel but a miscelan and marring of both And we do no other now then they did But thus saith this Autor r Pag. 41. They would make the Law the ministery of life and of the Spirit being not of such a spiritual discerning as the Lord hath now reveiled Reveiled to whom think we but to himself and those of the Antinomian strain by some dream or enthusiasm sure it must be for not by the word which holds out that cours that the Legalists take pressing men upon repentance and sorrow for sin and humiliation which these men can not abide And I would gladly know of them whether of the two is ſ Matth. 7.13 1● the streit gate and the narrow way that leads to life and few list to take ours or theirs But saith this man t Ibid. Such put a soul upon a legall method of conversion or comming to Christ First they must be kept so long under the Law for humiliation and contrition and confession and then brought to the Gospell as many books and Teachers do Thus he describes the dealing of our Ministers with men for the bringing of them to repentance as if he were painting out some Popish Priest pressing men to shrift and putting them upon hard penance as ye shal anon heare him resembling their preaching remission of sins unto the penitent to the Popes giving out his pardons But that which follows is far wors u Pag. 37. Who like some Chirurgians that keep their Patients from healing too soon that they may make the cure the more admired do accordingly keep such souls with their wounds open and if they pour in any thing it is rather Wine then Oyl rather something of the Law then of the Gospel so as they are not onely long in healing and getting peace through Jesus Christ but they carry a scar with them still and are as it were lame in their consciences a long time after like some poor Patients that have had as much of the sound flesh cut away as the rotten and so have been healed tho but to a bodily infirmity all their life time And what is all this indeed but meer Mountebank practise to tell men that the Physitians and Chirurgeons they have formerly made use